The Vatican News portal reports that Liechtenstein’s parliament has narrowly approved, by a margin of 13 to 12, a bill legalizing the slaughter of the unborn up to the twelfth week of gestation. The legislation, born of a popular initiative gathering roughly a quarter of the electorate’s signatures, must now face the veto of Hereditary Prince Alois, who has signaled his refusal to sanction the crime. The conciliar structure’s local representative, “Bishop” Benno Elbs, issued a statement invoking the “intrinsic dignity” of the unborn and appealing to the words of the false “saint” John Paul II during his 1985 visit. The principality, devoid of a maternity ward, exports its mothers to give birth abroad while debating the legalization of infanticide at home. This sordid spectacle reveals the total bankruptcy of the conciliar sect’s engagement with the democratic Moloch: it speaks the language of human rights while the Kingdom of Christ is dethroned.
The Conciliar Sect’s Mouthpiece Sanitizes Democratic Infanticide
The source of this report—Vatican News—is the official propaganda organ of the abomination of desolation occupying the Vatican. That this outlet treats the parliamentary vote as a legitimate political process, reporting the tally of 13 to 12 with bureaucratic neutrality, manifests the conciliar sect’s capitulation to the error condemned by Pope Pius IX in the Syllabus of Errors: “The Church ought to be separated from the State, and the State from the Church” (Error 55). The article frames the prince’s anticipated veto as a procedural hurdle—“A change in the law therefore appears unlikely”—rather than denouncing the vote itself as a cry to heaven for vengeance. Lex injusta non est lex (an unjust law is no law at all); a parliament that votes to decriminalize child-murder has exceeded its competence and declared war on God. The conciliar sect’s media, however, reports it as routine politics.
The False “Bishop” and the Heretic “Saint”: A Counterfeit Magisterium
Benno Elbs, presented as “apostolic administrator of the Archdiocese of Vaduz,” is a creature of the post-conciliar revolution. Ordained and consecrated within the new rites of Paul VI—invalid in form and intention—he possesses no jurisdiction, no sacramental character, no authority to teach. His statement is not the voice of the Church but the whimper of a hireling. He speaks of the unborn’s “intrinsic and inalienable dignity,” a phrase borrowed from the Masonic Declaration of the Rights of Man, not from Catholic theology. The true Church teaches that the unborn child possesses a supernatural destiny, an immortal soul created ex nihilo by God, redeemed by the Blood of Christ, and destined for the Beatific Vision—or, if unbaptized, for the Limbo of the infants. “Dignity” is a naturalistic abstraction; grace is the Catholic reality. Elbs omits all mention of sin, of the state of grace, of the sacraments, of the Final Judgment. His “Church” is an NGO for social welfare.
Worse, he invokes “St. John Paul II”—Karol Wojtyła, the arch-heretic who kissed the Quran, prayed with pagans at Assisi, taught religious liberty as a natural right, and canonized the very errors condemned by Quanta Cura and Pascendi Dominici Gregis. To cite this apostate as a witness for life is to crown the revolution with a halo. The Syllabus condemns the proposition: “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Error 80). Wojtyła did precisely that; Elbs follows his master.
Democracy as Idol: The Popular Initiative as Sovereign
The article notes with evident approval that the bill “originated in a popular initiative that collected 4,970 signatures over several months, roughly a quarter of the electorate.” Here is the god of the modern world: the will of the people, vox populi enthroned as vox Dei. Pius IX condemned this idolatry: “The people is the origin of all rights… Authority is nothing else but numbers and the sum total of material forces” (Errors 39, 60). The 2011 referendum, in which “more than 52% voted against” a similar measure, is cited as precedent—as if the slaughter of the innocent could be legitimized or rejected by a majority vote. Non licet homini iudicare de lege divina (man may not judge divine law). The very concept of a “popular initiative” on abortion concedes the Modernist principle that truth is determined by consensus. The conciliar sect, by participating in this farce, validates the democratic error.
The Prince’s Veto: A Liberal Constitutional Fig Leaf
Hereditary Prince Alois is praised for his intention to veto, citing “the central legal interest of the protection of life.” Yet his authority derives from a constitutional monarchy subservient to the same liberal order. The article explains: “If he does not do so by the deadline, expected in March 2027, the legislation is considered rejected.” The prince’s power is a delegated one—delegated by his father, within a framework that recognizes parliament as the primary legislator. This is the error condemned by Pius IX: “The civil power… has a right to an indirect negative power over religious affairs” (Error 41), and “In the case of conflicting laws enacted by the two powers, the civil law prevails” (Error 42). A Catholic prince, ruling a Catholic state, would not “veto” an abortion bill; he would suppress the parliament that dared propose it, declaring the measure null ab initio as contrary to the Divine Law and the ius naturale. Alois’s veto, while materially preventing the law, formally acknowledges the parliament’s competence to legislate on the matter. It is a palliative, not a cure.
Quas Primas Ignored: The Social Kingship of Christ Denied
Pope Pius XI, in Quas Primas, teaches that “Christ’s reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” He declares: “When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” Liechtenstein’s parliament derives its authority from the people, not from God. Its laws are not measured by the Decalogue but by the shifting sands of popular opinion. The conciliar “bishop” does not demand the recognition of Christ’s Kingship over the principality’s legislation; he pleads for “a society in which women and couples are not left alone.” This is laicism baptized. The feast of Christ the King, instituted precisely “to address the needs of the present times and provide a special remedy against the plague that poisons human society”—secularism, so-called laicism—is unknown to the neo-church. Its representatives speak of “support,” not of subjection to the Divine King.
The Absence of the Supernatural: Silence as Apostasy
The gravest accusation against the article and the “bishop’s” statement is what they omit. There is no mention of:
- The peccatum mortale of abortion, crying to heaven for vengeance (Genesis 4:10);
- The excommunication latae sententiae incurred by all who procure, perform, or cooperate in abortion (Canon 2350, 1917 Code);
- The necessity of Baptism for salvation (John 3:5), and the horror of infants dying without it;
- The duty of the State to profess the Catholic Faith and repress public vice (Syllabus, Errors 19, 21, 77);
- The reality of Hell, where the unrepentant murderers of children will burn eternally.
This silence is not pastoral; it is apostasy. The Lamentabili sane exitu condemns the Modernist error: “The dogmas of faith should be understood according to their practical function, i.e., as binding in action, rather than as principles of belief” (Error 26). The conciliar sect has reduced the Faith to “social teaching,” to “accompaniment,” to “building a society.” It has forgotten the primum regnum Dei (Matthew 6:33).
The Missing Maternity Ward: The Fruit of Apostasy
The article notes in passing: “Liechtenstein has not had a maternity ward for several years, meaning that women must travel abroad to give birth.” This single fact condemns the principality more than any vote. A Catholic society builds hospitals, monasteries, schools—temples of life. A Masonic society builds parliaments, banks, and abortion clinics. The conciliar “bishop” laments this (“Elbs expressed concern”) but proposes no remedy rooted in the Kingship of Christ. He desires “a society in which every child is welcomed”—a humanitarian slogan. He does not demand the restoration of Catholic midwifery, the criminalization of contraception, the endowment of a maternity hospital by the prince as a work of piety. He dialogues with the murderers.
Systemic Apostasy: The Conciliar Sect as Accomplice
This episode is not an anomaly; it is the logical fruit of Vatican II’s Dignitatis Humanae and Gaudium et Spes. The conciliar sect teaches that the State is competent in temporal matters, the Church in spiritual—a dichotomy condemned by Leo XIII in Immortale Dei and by Pius XI in Quas Primas. By accepting the separation of Church and State, the neo-church has no ground to stand on when the State legalizes murder. It can only “oppose,” “call for,” “express concern.” It has surrendered the potestas indirecta in temporalibus that the Church has always claimed for the salvation of souls. The “bishop” of Vaduz is a functionary of this surrender. His statement is not a condemnation but a position paper.
Conclusion: The Only Remedy Is the Restoration of All Things in Christ
The Liechtenstein vote, the prince’s veto, the “bishop’s” statement, the Vatican News report—all are shadows cast by the same eclipse: the dethronement of Christ the King. The true Church, the Ecclesia militans persevering in the catacombs of Tradition, knows that no parliament, no prince, no “bishop” of the conciliar sect can stop the slaughter. Only the Social Reign of Christ the King, established by the integral confession of the Faith, the restoration of the True Mass, the repression of public heresy and vice, and the subordination of the civil sword to the spiritual, can save nations from the abyss. Instaurare omnia in Christo (Ephesians 1:10). Everything else is noise.
Source:
Liechtenstein parliament backs abortion law but prince can veto it (vaticannews.va)
Date: 05.09.2026